EXPLANATORY NOTES AND QUAINT SAYINGS (3)

Selah is mentioned seventy-four times in the Scripture, whereof seventy-one in the book of Psalms, and thrice in the prophet Habakkuk, which is written Psalm-wise; and it is ever placed in the end of a Psalm or verse, four places only excepted, where, like the sun in the midst of the planets, it is seated to con-join the precedent words with the subsequent, and communicate splendour unto both. There was a threefold use of it in ancient times, whereof the first concerned the music; the second, the matter handled unto which it was affixed; and the third, the men or congregation assembled in the temple of the Lord, which two last may still have place among us Christians, who are ingrafted into the stock Christ, from whence the Jews were cut off, but from the first we cannot properly suck such nourishment as once they did.

First of the music. The king’s choir (1 Chron. xxv. 1-6; Psalm lxii., Επιγραφή; 1 Chron. xvi. 41) learned five things by it:

1st. To make a little pause, stop, or stay, when they came to Selah, and to meditate awhile upon the matter foregoing.

2nd. They knew by that cessation and interval that King David, as he was prophesying unto the people, and praising God upon the loud sounding cymbals, was at that instant inspired and taught some new lesson. Wherefore, as men being in serious discourse, when they hear a sudden noise hold their peace to listen, saying, hark! see, lo! so David’s heart being smitten by the voice of God’s Spirit, the music ceased, stopped, and he checked himself as it were thus: “Speak, Lord, for thy servant heareth.”

3rd. It signifieth the change and variation of the music in some strains, or of the metre, or sense, or disjunction of the rhyme, or ceasing of some one sort of music, which howsoever St. Hierome makes some scruple of. The Septuagint, as often as they meet with Selah in the Hebrew text, in their Greek version translated it, the change of the song.

4th. It directed them to sing the same verse over again whereunto Selah was annexed. Lastly, it was their instruction to elevate and lift up their voices, praising God with louder voices and loud sounding cymbals. “Selah” called upon them for louder strains of music and shrillness of voice. But seeing the Jewish harmony and sweet melody is overwhelmed in the ruins of their glorious temple, we remain unskilled in their notes, which doth obscure our annotations upon it. Let this suffice for the “music.”

II. “Selah” concerns the text of Scripture itself, or the matter handled, in five branches. 1st. Some think it to be only an ornament of speech, to grace the language with a sweet emphasis; or a non-significant word to complete the harmony, lest the verse should halt for want of a foot, but this conjecture is infirm, and many feet wide from the truth.

2nd. It is not only an adoration of speech, but signifies an end of that verse, matter, or Psalm, where it is found, and it is ever in the end of Psalm and verse, these four places only exempted from this rule: Psalm lv. 19; lvii. 3; Habakkuk iii. 3, 9. For as we write “finis” at the end of a book, song, or poem, so the Jews underwrite “Selah,” “Salome,” or “Amen,” at the end or finishing of any canticle or work. And the modern Jews at this day, following the opinion of Aben-Ezra, take “Selah” to be the same with “Amen,” using it at the end of their epitaphs and prayers twice or thrice indifferently; thus: “Amen, Selah, Amen, Selah,” which receives some credit from this that the particular Psalms end with “Selah” (Psalm iii. 8), and the books of Psalms with “Amen.” For whereas the Psalter is divided into five books, four of them end with “Amen”—so be it. As you shall find: Psalm xli. 13, the end of the first book; Psalm lxxii. 19, the end of the second book; Psalm lxxxix. 52, the end of the third; and Psalm cvi. 48, the conclusion of the fourth.

3rd. Selah is an hyperbole or illustration of the truth by way of excess in advancing and enlarging it, to make the truth and sense more clear and evident, as if we should say, “that is wonderful!” or, “that is excellent!” and sometimes by way of aggravation that is “monstrous,” “intolerable,” “horrible!” “The Lord came from Teman and the holy One from Mount Paran. Selah.” Habak. iii. 3. Selah. 1. God came with great dignity, excellency, and ample majesty. “Many there be that say of my soul there is no help for him in God. Selah.” Psalm iii. 2. Selah, as if he had said, Oh, monstrous, and horrible blasphemy, to excommunicate a child out of the favour of his heavenly Father; and limit his mercy whose hand is omnipotent to relieve all that rely upon him.

4th. It serves to declare the eternity of the truth revealed in that Psalm or verse, though perhaps it only began then to be manifested to the church, or more fully at that time than in former ages. Howsoever, the people unto whom it was published, or the persons unto whom it was sent, were otherwise persuaded at the first publication of it. That it was a veritie from everlasting and shall continue for ever: instance Psalm iii. 8, “Salvation belongs unto the Lord, thy blessing is upon thy people. Selah.” As if he had said, “This is a thing beyond all controversy true, that God hath ever delivered, and will for ever bless his people.” This doctrine is sempeternal and durable, that the mercy of the Lord endureth for ever. Psalm cxxxvi.

5th. It did instruct them to meditate seriously upon those themes where “Selah” was engraven, as containing matter worthy of singular observation, meditation, and remembrance, as either concerning Christ, “Who is the King of glory? The Lord of hosts, he is the King of glory. Selah.” Psalm xxiv. 10. The mysteries of grace. “The Lord of hosts is with us; the God of Jacob is our refuge. Selah.” Psalm xlvi. 7. Man’s duty (Psalm iv. 4; Psalm xxxii. 5), or frailty (Psalm ix. 20; xxxii. 4). That as the diamond is of greater value than other precious stones, and the sun is more glorious than the planets, so those sentences are more resplendent, than other parcels of Scripture. Which though at the first bare view, it doth not always so appear, there being other texts of Holy Writ more excellent (if it were meet to make any comparison) where Selah is not found, yet if we dive into the occasion, scope, and nature of the sentence, we shall more willingly accept, when we consider, that it is an usual custom of the Holy Spirit, for our singular instruction and benefit, to propound things of a low and inferior nature to our deepest meditation. Instance Psalm ix. 16. “The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands,” which is shut up with “Higgaion Selah,” meditation Selah, as if he had said, here is a matter worthy of observation and eternal meditation; the righteous should never forget this, that the wicked perish in their own counsels, and are taken in their own net. An observation worthy to be engraven in every religious person’s bosom, that God will one time or other be known among the wicked by his most severe judgments executed upon them, though they would never learn by his patience and mercies to acknowledge him for their Lord. Thus far of the matter. Now it remains for a conclusion to unfold the several instructions which “Selah” afforded unto the congregation, which are these six.

1st. It served as a note of attention and inattention of the mind to what was sung or said, Ps. iii. v. 2-8, that wheresoever they cast an eye upon “Selah,” they might conceive they heard the Lord’s voice from heaven speaking. “Hear this, all ye people, give ear, all ye inhabitants of the world. Both high and low, rich and poor together.” Ps. xlix. 1, 2. That as their voices were lift up in singing, so much more their hearts and affections might be elevated, that their voice and hearts being both in tune, the joint harmony might be sweet in the ears of the Lord.

2ndly. It was a note of affirmation, whereby they declared their consent and assent unto the truth delivered, as we say when we approve of another’s speech; right, just, you say truly, it is most certain. So their “Selah” was as much as true, certain, excellent. Instance, Ps. iii. 4, “I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah,” i.e., It is most certain that the Lord knows the secrets of our hearts, and is the judge of the quick and dead, and will pass most righteous sentence upon us, giving to every man according to his deeds in the flesh, whether good or evil. Ps. lii. 3. “Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.”—that is to say, undeniable, we all confess it, our own experience and sorrows have made us know this, that those who have not the fear of God before their eyes love to speak and do all the mischief they are able against God’s people, to hurt them rather than help them, to wound their innocent reputation rather than preserve it.

3rdly. It was a devout ejaculation of the heart and soul unto God, wishing and desiring the accomplishment of what was spoken or promised. Instance, Habak. iii. 13.—“Thou wentest forth for the salvation of thy people. Selah.” As if he had said, Lord, I beseech thee, evermore go out so to deliver thine anointed. Ps. lv. 17-19. “Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. He hath delivered my soul in peace from the battle that was against me; for there were many with me. God shall hear, and afflict them, even he that abideth of old. Selah,” i.e., O Lord, I entreat thee, ever bow down an ear unto my humble suit, and rise up against them that rise up against me.

4thly. It denoted their admiration at some strange, unusual effect, whether the work of God, or wickedness of man. Ps. lvii. 3. “He shall send from heaven and save me from the reproach of him that would swallow me up. Selah,” i.e., Oh, wonderful and admirable goodness of God, that is pleased to send sometimes his angel from heaven, always his mercy and truth, to deliver his poor perplexed servants from them that are too strong and mighty for them, Ps. liv. 3. “Strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah,” i.e., Oh, horrible impiety and cruelty to hunt after the life of the saints, and cast the God of life and his remembrance behind their backs.

5thly. Of humiliation and consternation of their mind, by the consideration of God’s incomprehensible majesty, and their own great frailty and misery. Instance, Ps. lxvi. 7. “He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah,” i.e., here is matter of humiliation before the King of all the world, Ps. lxviii. 7, 8. “O God, when thou wentest forth before thy people, when thou didst march through the wilderness. Selah,” i.e., my very heart trembled to consider; I am moved out of my place, to reflect upon that majesty before whom “the earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel.” Ps. xxxix. 11. “When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah.” As if he should say, this may humble the proudest heart in the world, and cast him down to the ground.

6thly. It was a note of Doxology and praising of God in a special manner, not much unlike, or the very same with this, “For thine is the kingdom, the power and the glory, for ever and ever.” As for example, “All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Selah,” Ps. lxvi. 4. “Yea, Lord, in thee will we boast all the day long, and praise thy name for ever. Selah,” Ps. xliv. 8. “Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory; so be it, even so be it.” Ps. lxxii. 18, 19.—Edmund Layfielde.

Verse 6.—“Man walketh in a vain shew.” I see that we who live are nothing else but images, and a vain shadow.—Sophocles.

Verse 6 (first clause).—When in the Bristol election, his competitor died, Burke said, “What shadows we are, and what shadows we pursue.”—William S. Plumer.